that is called of God, as was Aaron, &c." But to offer Christ, is a great and weighty matter, therefore ought no man to take it upon him without a manifest calling and commission. But where have our sacrificers so great an office committed unto them? Let them shew their commission, and then sacrifice. Peradventure they will say, "do this," is all one to say, "offer this." Then I ask, what was there done? What was demonstrated by this pronoun, "this?" Or, what did they see done, to whom these words," do this," were spoken? If the whole action of Christ, if all that Christ did, be meant by this word, "this;" and, " do," is nothing else but to offer; then the whole action of Christ is to be offered of the priests, neither can they, but in so doing, satisfy the commandment. And so should it appear, that neither was there any sacrament instituted for the lay people, seeing that no such sacrifice hath been done at any time, or is to be done, of the lay people; neither doth it avail much to eat or drink it, but only to offer it. Now the text hath not, that any part of Christ's action was to offer, forasmuch as the text doth not declare, that Christ himself did then offer. And so the action of offering is not contained in this pronoun," this."

Go through every word. First, "to take," is not to offer; "to break," is not to offer; " to give to the disciples," is not to offer, &c. Worcester said once to me, that to offer was contained in Benedicere, which is not true; for Benedicere is to give thanks. But he had often given thanks to God before, without any such offering. And if in giving of thanks Christ offered his body, secing after he had given thanks, he said, "This is my body;" then in speaking those words, he did not change the bread into his body, forasmuch as he had offered, before those words were spoken.

St. Paul hath these words to the Hebrews, speaking

of Christ: "that he might be merciful and a faithful high-priest in things concerning God, for to purge the people's sins." So that it may appear, that the purging of our sins doth rather hang hereof, that Christ was the high-priest offering, than that he was offered; saving in that he was of himself willingly offered. Then it is not necessary, he should be offered of others: I will not say a marvellous presumptuous act, that the same should be attempted of any, without a manifest vocation, for it is no small matter to make an oblation. And yet I speak nothing, that it tendeth partly to the derogation of Christ's cross, besides also that the offerer ought to be of more excellency than the thing offered.

The minister of the Gospel hath rather to do for Christ to the people, than for the people with God, except it be in praying and giving of thanks; and so hath the people as well to do with God for the minister. The office of reconciliation standeth in preaching, not in offering. "We are messengers in the room of Christ," saith St. Paul; he doth not say, We offer unto God for the people. If Christ offered in his supper, for whom I pray you? For all. Then his latter oblation, made on the cross, cannot be thought to be done for all men, fór it was not done for them, for whom the oblation was made in the supper; except peradventure he offered twice for the self-same: and that should argue the imperfectness of the sacrifice. Feed ye, as much as in you lieth, the flock of Christ: nay, sacrifice rather for the flock of Christ, if the matter be as it is pretended; and it is marvel that Peter did forget so high an office, seeing in these days sacrificing is so much esteemed, preaching almost nothing at all. Who art thou, if thou ceasest to feed? A good catholic. But who art thou, if thou ceasest to sacrifice and say mass? At the least, an heretic. From whence come these perverse judgments, except, per

adventure, they think that in sacrificing they feed, and then what needeth a learned pastor? Seeing no man is so foolish, but he can soon learn to sacrifice and say mass.

Paul wrote two epistles to Timothy, one to Titus, two clergymen. He made also a long sermon Ad clerum, but not one word of this mass sacrifice, which could not have been done, if there had been such a one, and so highly to be esteemed. I have read over of late the New Testament three or four times deliberately, yet can I find there neither the Popish consecration, nor yet their transubstantiation, nor their oblation, nor their adoration, which be the very sinews and marrow-bones of the mass.

Christ could not be offered, but propitiatorily; yet now, "Hoc facite, do this," must be as much to say, as, "Sacrifice and offer my body under a piece of bread," is available, but we cannot tell how much. Ah! thieves, have Ah! thieves, have ye robbed the realm with your sacrifice of lands and goods; and now cannot tell how much your sacrifice is available? As who say, it is so much available, that the value cannot be expressed, nor too dear bought with both) lands and goods. "The eye hath not seen, and the ear hath not heard, &c." This is a fine-spun thread, a cunning piece of work, worthily qualified and blanched, be ye sure. But the worldlings will not see, they will not have that religion, that hath the cross annexed to it.

All Popish things (for the most part) are man's inventions, whereas they ought to have the holy Scripture for the only rule of faith. When Paul made allegation for himself before Felix, the high deputy, he did not extend his faith beyond the word of God written; "Believing all things (saith he) which are written in the law and the prophets;" making no mention of the Rabbins. Moreover,

they have Moses and the prophets" (saith Abraham in the parable), not their persons, but their writings. Also, Faith cometh by hearing, and hearing by the word of God." And again," Blessed are they which hear the word, &c." "The things, which have not their authority at the Scriptures, may as easily be despised, as allowed," saith St. Hierome.

Therefore, whether it be of Christ, or of his church, or of any other manner of thing, which belongeth to our faith and life, I will not say. "If we (saith St. Austin), which are not worthy to be compared to him, that said;" if we, but that also which forthwith he addeth, "if an angel from heaven shall teach any thing, besides that ye have received in the Scriptures of the law and Gospel, accursed be he." Our Diotrephes with his Papists are under this curse. But how are the Scriptures (say they) to be understood? St. Austin answereth, giving this rule, "the circumstances of the Scriptures (saith he) enlighten the Scriptures, and so one Scripture doth expound another, to a man that is studious, well willing, and often calling upon God in continual prayer, who giveth his holy spirit to them that desire it of him."

So that the Scripture is not of any private interpretation at any tine. For such a one, though he be a lay man, fearing God, is much more fit to understand holy Scripture, than any arrogant and proud priest, yea, than the bishop himself, be he never so great and glistering in all his pontificals. But what is to be said of the fathers? How are they to be esteemed? St. Austin answereth, giving this rule also, that we should not, therefore, think it true, because they say so, do they never so much excel in holiness or learning: but if they be able to prove their saying by the canonical Scriptures, or by good probable reason; meaning that to be a pro

bable reason (as I think) which doth orderly follow upon a right collection and gathering out of the Scriptures.

Let the Papists go with their long faith, be you contented with the short faith of the saints, which is revealed unto us in the word of God written. Adieu to all Popish phantasies. Amen. For one man, having the Scripture and good reason for him, ' is more to be esteemed himself alone, than a thousand such as they, either gathered together, or succeeding one another. The fathers have both herbs and weeds, and Papists commonly gather the weeds and leave the herbs. And they speak many times more vehemently in sound of words, than they did mean indeed, or than they would have done, if they had foreseen what sophistical wranglers should have succeeded them. Now the Papists are given to brawl about words, to the maintenance of their own inventions, and rather follow the sound of words, than attain unto the meaning of the fathers, so that it is dangerous to trust them in citing the fathers.

In all ages the devil hath stirred up some light heads to esteem the sacraments but lightly, as to be empty and base signs; whom the fathers have resisted so fiercely, that in their fervour they seem in sound of words to run too far the other way, and to give too much to the sacraments, when they did think more measurably. And, therefore, they are to be read warily, with sound judgment. But our Papists, if they seem but a little sounding to their purpose, they will outface, brave, and brag all men: it must needs be, as they will have it. Therefore, there is no remedy, namely, when they have the master bowl in their hand and rule the roast, but patience. Better it is, to suffer what cruelty they will put unto us, than to incur God's high indignation.

Wherefore, good my Lord, be of good cheer in